首楞嚴義疏注經 10.175

10.175

初二句指在識陰中也。若於此中以定慧力銷磨根隔，令其開通，合成一體，則見、聞、覺、知互相為用，斯則明不循根，寄根明發也，故云互用清淨。此識盡獲證，是第三漸次證無生法忍也。故文云「如是清淨持禁戒人心無貪婬，於外六塵不多流逸，因不流逸旋源自歸，塵既不緣，根無所偶，返流全一，六用不行。」既云六用不行，即是銷磨六門。既云返流全一，即是合開成就，互用清淨也。彼說由戒，故與此異。

The first two lines point to being within the aggregate of consciousness. If, within this, by the power of concentration and wisdom one wears away the barriers between the faculties, causing them to open and communicate and merge into a single body, then seeing, hearing, sensing, and knowing function mutually for one another. This is 'lucidity not following the faculties, lodged in the faculties lucidity shines forth'; hence it says 'their mutual functioning is purified.' When this consciousness is exhausted, one attains realization, which is the third gradual stage of realizing the forbearance of non-arising dharmas. Hence the text says: 'A person who thus purely observes the prohibitions has no greed or lust in their mind, does not excessively stray among the external six dusts, and because they do not stray, they turn the source and return on their own. Once dusts are no longer taken as conditions, the faculties have no counterpart; returning the flow they are entirely unified, and the six functions do not operate.' Since it says 'the six functions do not operate,' this means wearing away the six gates. Since it says 'returning the flow they are entirely unified,' this means unifying and opening are accomplished, and mutual functioning is purified. That passage speaks from the perspective of precepts, so it differs from this one.